按键盘上方向键 ← 或 → 可快速上下翻页，按键盘上的 Enter 键可回到本书目录页，按键盘上方向键 ↑ 可回到本页顶部！
————未阅读完？加入书签已便下次继续阅读！
III。 As essence that is one with its Appearance； as actuality。
Section One： Essence as Reflection
Within Itself
Essence issues from being； hence it is not immediately in and for itself but is a result of that
movement。 Or if essence is taken at first as an immediacy； then it is a specific determinate being
confronted by another such； it is only essential； as opposed to unessential； determinate being。
But essence is being that has been sublated in and for itself； what confronts it is only illusory being
＇Schein＇。 The illusory being； however； is essence's own positing。
Essence is first reflection。 Reflection determines itself and its determinations are a positedness
which is at the same time reflection…into…self。
Secondly； we have to consider these determinations of reflection or essentialities。
Thirdly； essence as the reflection…into…self of its determining converts itself into ground and passes
over into Existence and Appearance。
Chapter 1 Illusory Being
Essence that issues from being seems to confront it as an opposite； this immediate being is； in the
first instance； the unessential。
But secondly； it is more than merely unessential being； it is essenceless being； it is illusory being。
Thirdly； this illusory being is not something external to or other than essence； on the contrary； it is
essence's own illusory being。 The showing of this illusory being within essence itself is reflection。
A THE ESSENTIAL AND THE UNESSENTIAL
Essence is sublated being。 It is simple equality with itself； but only in so far as it is the negation of
the sphere of being in general。
Essence thus has immediacy confronting it as an immediacy from which it has become and which
in this sublating has preserved and maintained itself。 In this determination； essence itself is simply
affirmative ＇seiendes＇； immediate essence； and being is only a negative in relation to essence；
not in and for itself； therefore essence is a determinate negation。 In this way； being and essence
are again related to each other as others； for each has a being； an immediacy； and these are
indifferent to each other； and with respect to this being； being and essence are equal in value。
But at the same time； being； as contrasted with essence； is the unessential； in relation to essence； it
has the determination of sublated being。 Yet in so far as it is only related to essence simply as an
other； essence is not strictly essence but only a differently determined being； the essential。
The distinction of essential and unessential has caused essence to relapse into the sphere of
determinate being； since essence in its initial phase is determined as immediate； simply affirmative
＇seiendes＇ essence and hence only as other over against being。 The sphere of determinate being is
thereby made the base； and the fact that the being in this determinate being is
being…in…and…for…itself； is a further determination external to determinate being itself； and
conversely； while essence is indeed being…in…and…for…itself； it is so only in relation to an other； in a
specific reference。 Accordingly； in so far as the distinction is made of an essential and an
unessential side in something ＇Dasein＇； this distinction is externally posited； a separation of one
part of it from another that does not affect the something itself； a division which has its origin in a
third。 Such a division does not settle what is essential and what is unessential。 It originates in some
external standpoint and consideration and the same content can therefore be regarded now as
essential and again as unessential。
Closer consideration shows that when essence is characterised as essential only relatively to what
is unessential； it is because it is taken only as sublated being or determinate being。 In this way；
essence is only the first negation； or the negation which is a determinateness through which being
becomes only determinate being； or the latter becomes only an other。 But essence is the absolute
negativity of being； it is being itself； but not determined only as an other； but being that has sublated
itself both as immediate being and also as immediate negation； as negation that is infected with
otherness。 Thus being； or determinate being； has not preserved itself as an other…for we are in the
sphere of essence … and the immediate that is still distinguished from essence is not merely an
unessential determinate being but the immediate that is in and for itself a nullity； it is only a
non…essence； illusory being。
B ILLUSORY BEING
1。 Being is illusory being。 The being of illusory being consists solely in the sublatedness of being；
in its nothingness； this nothingness it has in essence and apart from its nothingness； apart from
essence； illusory being is not。 It is the negative posited as negative。
Illusory being is all that still remains from the sphere of being。 But it seems still to have an
immediate side that is independent of essence and to be simply an other of essence。 The other
contains in general the two moments of determinate being and negated determinate being。 Since
the unessential no longer has a being； all that remains to it of otherness is the pure moment of
negated determinate being； illusory being is this immediate； negated determinate being in the
determinateness of being； in such wise that it has determinate being only in relation to an other；
only in its negated determinate being； the non…self…subsistent which is only in its negation。 All that is
left to it； therefore； is the pure determinateness of immediacy； it is reflected immediacy； that is；
immediacy which is only by means of its negation and which； when contrasted with its mediation；
is nothing but the empty determination of the immediacy of negated determinate being；
Thus illusory being is the phenomenon of scepticism； and the Appearance of idealism； too； is
such an immediacy which is not a something or a thing； in general； not an indifferent being that
would still be； apart from its determinateness and connection with the subject。 Scepticism did not
permit itself to say 'It is'； modern idealism did not permit itself to regard knowledge as a knowing
of the thing…in…itself； the illusory being of scepticism was supposed to lack any foundation of being；
and in idealism the thing…in…itself was not supposed to enter into knowledge。 But at the same time
scepticism admitted a multitude of determinations of its illusory being； or rather its illusory being
had for content the entire manifold wealth of the world。 In idealism； too； Appearance embraces
within itself the range of these manifold determinatenesses。
This illusory being and this Appearance are immediately thus manifoldly determined。 This content；
therefore； may well have no being； no thing…in…itself at its base； it remains on its own account as it
is； the content has only been transferred from being into an illusory being； so that the latter has
within itself those manifold determinatenesses； which are immediate； simply affirmative； and
mutually related as others。 Illusory being is； therefore； itself immediately determinate。 It can have
this or that content； wha